The problem of the subject recalls the fact that, with increasing insistence and schools so different and distant one from another, the human being in general, and I, in particular, are defined by otherness, i.e. in relation to the other. Obviously, this report is seen and interpreted in different ways. Here we limit ourselves, in view of discourse ethics, to take a synthetic look at the settings that we consider the most relevant: those of Ricoeur, Levinas, Habermas, Apel.

Starting by the challenges that pluralism poses to dialogue, we are facing the tendencies to withdraw into ourselves or to open ourselves up even more to the other. It all depends on the looking at and regard for the other and his culture. By overcoming the fear of the loss of one’s identity, dialogue can lead to mutual enrichment. In fact the intercultural dialogue is above all interpersonal and therefore it is possible. It means that in order to live the intercultural dialogue it is necessary to live it on interpersonal level without forcing it, because real dialogue is the expression of freedom which is its assumption.

contact info: andrea_auletta@libero.it

Intersubjectivity or Transinviduality. Passions between Descartes and Spinoza the article aims to interpret the theory of passions in descartes and Spinoza in the light of two posterior models, namely the Husserlian intersubjectivity and the Simondonian transin-dividuality. this anachronistic reading of the two authors makes possible to shed light on the opposition between, on the one hand, a theory of passions as properties of a subject preceding the relations, and, on the other hand, a theory conceiving the subject itself as constituted by the complex web of passions. In fact, the domain of passions in Spinoza does not coincide with the interiority of the subject, but rather with the web of relations between individuals.

L’idea di questo libro è quella di far vedere come si possa parlare di socialità della mente a diversi gradi e da diversi punti di vista. Nello specifico, affronteremo lo studio delle relazioni interpersonali al fine di mettere in luce il tratto essenziale della mente umana, il suo carattere sociale, al fine di comprendere come sia organizzata la mente individuale.

Con La ferocia Nicola Lagioia rivendica e mette in pratica il diritto/dovere – a suo dire – di ogni scrittore: sondare le profondità e le zone d'ombra dell'animo umano alla ricerca di un'idea non univoca dell'uomo e del mondo. Nel romanzo il mezzo attraverso cui questa ricerca viene portata avanti è il genere noir, occasione per indagare su corruzione e giochi di potere (che ben rappresentano uno dei volti del Sud e dell'intera Italia) passando per il racconto delle vicende della famiglia Salvemini. Il presente articolo mira essenzialmente a mettere in luce la maniera in cui influenze, letterarie e non, diversissime fra loro, sono state armonicamente incorporate da Lagioia nella sua narrazione, ricca di analessi più o meno lunghe e caratterizzata dallo scardinamento di ogni linearità cronologica. Come vedremo, il fitto dialogo intrattenuto da Lagioia con la tradizione letteraria (la lezione di Emily Brontë,

In order to avoid the dead-end street of the rhetoric of the clash of civilizations, it is necessary to do away with any oppositional logic of inclusion/exclusion based on clear-cut distinctions between “Us” and “the Others”. In their analysis of transdifference, Breinig and Lösch highlight how binary models of difference can be problematic, thus providing an interesting starting point for a reconceptualization of individual and collective identities. Nevertheless, their dominant focus on cultural and ethnic aspects of identity, as well as their thesis of transdifference as a transitory phenomenon, is not fully convincing. Therefore, overturning Breinig and Lösch’s perspective, the present article maintains that identities (either individual or collective) are ever-changing equilibria achieved at the intersection of a plurality of differences, and conceives the dynamic relations that occur between these differences as a constitutive and permanent element of any identity. Against this background, it thus aim to cast light on how a conception of “identity as intersection of differences” may favour the full implementation of the principle of equality in fundamental rights, which is the best guarantee of a peaceful coexistence of differences in contemporary constitutional democracies. Keywords: Identity, difference, transdifference, intersectionality, equality in fundamental rights.